“Jesus’s Third Sign, Part 2: Healing and the Sabbath” John 5:1-17 July 21, 2019 Faith Presbyterian Church – Morning Service Pr. Nicoletti This morning we are returning for a second time to John, chapter five, verses one through seventeen. Last week we considered the relationship between Jesus’s command and his healing work in this passage. This morning we will consider the relationship between Jesus’s healing work and the Sabbath. As always, please listen carefully, for this is God’s Word for us this morning. 5:1 After this there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. 3 In these lay a multitude of invalids—blind, lame, and paralyzed. 5 One man was there who had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and knew that he had already been there a long time, he said to him, “Do you want to be healed?” 7 The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.” 8 Jesus said to him, “Get up, take up your bed, and walk.” 9 And at once the man was healed, and he took up his bed and walked. Now that day was the Sabbath. 10 So the Jews said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.”11 But he answered them, “The man who healed me, that man said to me, ‘Take up your bed, and walk.’” 12 They asked him, “Who is the man who said to you, ‘Take up your bed and walk’?” 13 Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. 14 Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.” 15 The man went away and told the Jews that it was Jesus who had healed him.16 And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. 17 But Jesus answered them, “My Father is working until now, and I am working.” This is the word of the Lord. “All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.” [1 Peter 1:24-25] Let’s pray … Lord, like the psalmist, our soul clings to the dust, and we ask you to give us life according to your word! Teach us your ways, help us understand your precepts, make us to meditate on your works. When our souls melt for sorrow, strengthen us according to your word. 1 Help us to cling to your testimonies, and enlarge our hearts, that we may run in your ways. We ask this in Jesus’s name. Amen. [Based on Psalm 119:25-32] As we mentioned last Lord’s Day, there are a couple important themes in our text this morning, and so I’ve decided to look at this text over two weeks. Last week we looked more closely at the healing itself and the man who was healed. We considered together how we might see ourselves and our tendencies in him, and how Christ’s pursuit and healing of that man tells us something about Christ’s pursuit and healing of us. This Lord’s Day we will consider the controversy that ensues surrounding the Sabbath. The Sabbath, most of you will know, is the one day in seven where God has commanded his people to rest from their regular labors, and also to worship. And on several occasions during his earthly ministry, Jesus got into disputes with the Jewish leaders of his day over the Sabbath. Specifically, in the Gospels we have five major disputes which surround Jesus performing healings on the Sabbath. First, there is the account of Jesus healing a man with a withered hand on the Sabbath, recorded in Mark 3, Matthew 12, and Luke 6. Second, there is the account in Luke 13 of Jesus healing a woman who for eighteen years had been bent over and unable to fully straighten herself up. Third, there is the account of Jesus healing a man with dropsy, in Luke 14. Fourth, there is our text this morning from John 5. And fifth, there is the account of Jesus healing the man born blind in John chapter 9. In each of these incidents Jesus heals a person on the Sabbath day, and in each case a group of the Jewish religious leaders in his day begin a sharp dispute with him, arguing that it was not right for him to heal on the Sabbath – arguing that their rules for and understanding of God’s commandments for the Sabbath forbid such things. In the first century the Jewish leaders had accumulated an increasingly large set of regulations about what was forbidden on the Sabbath, getting into many details of human life. Now, the origin of these regulations would seem to be laudable – the leaders wanted to give the people specifics on how to be sure to honor the Lord on the Sabbath. [Morris, 306] But now, in our text, Jesus has both broken some of these regulations, and he’s encouraged another to break them as well. The dispute begins in verse ten when the man who was healed is accused of breaking Sabbath regulations by following Jesus’s command, and carrying his mat. But then the dispute intensifies in verse sixteen where we learn that the Jewish leaders were persecuting Jesus because he was healing on the Sabbath. Now, we should note that the Jewish leaders were not completely inflexible in their understanding of the Sabbath. They would, for instance, have made an exception to this rule against healing if someone’s life was in danger. [Leithart, 68] But one striking thing is that in none of these incidents where Jesus healed on the Sabbath, was the person healed in danger of death. It seems like not much would have been lost if Jesus had just waited until the next day – which is exactly what the Jewish leaders urged in Luke 13. 2 So why didn’t Jesus wait? What are we supposed to take from Jesus’s healing on the Sabbath? How should we think of it? There are a few common ways to interpret what Jesus is doing here … and even though some Christians might not formally adopt these explanations, we can often think about God’s law in general, and his Sabbath commands in particular, in these terms – whether we realize it or not. So one common explanation is what we might call a theory of abolition. This says that the Sabbath was an Old Testament ceremonial regulation for the Jews, and Jesus came to abolish it. While we don’t have time to get into all the details of this argument, one of the more important things to note is that Jesus never actually says that the Sabbath is merely an Old Testament ceremonial regulation for the Jews, or that he intends to abolish it. In all the recordings of all the disputes over the Sabbath, Jesus never simply says that now that he’s here the Sabbath is being done away with. Instead of arguing for or against the Sabbath, Jesus is repeatedly arguing about it. Moreover, for Jesus’s disputes over the Sabbath to be based in his intention to abolish it would mean that he basically agreed with the Jewish leaders that the Sabbath was in fact a burden, and that he has come to relieve us of that burden. But that is not the sense we get from these disputes. A second theory of what Jesus is doing with the Sabbath is that he came to lighten the load by adding or emphasizing some exceptions to it. This would frame the debate by saying that Jesus is speaking of exceptions to the Sabbath law and he is urging others to apply those exceptions to situations like healings. So, in Luke 14 he reminds the Jewish leaders that they can pull their ox out of a well on the Sabbath, and in Luke 13 he reminds them that they can untie their livestock and lead them to water on the Sabbath, and so applying the same principle they should also be able to heal on the Sabbath. Pointing to exceptions to the Sabbath principle, Jesus encourages the leaders to think through and apply the spirit of those exceptions elsewhere. The thing about this view is that Jesus does not seem to be citing any exceptions to the Sabbath that are actually given in the Old Testament law. There’s no clause in the Old Testament that specifies that pulling your ox from a well or leading your livestock to water are acceptable exceptions to the normal Sabbath regulations. [John Barach] Jesus does not seem to be appealing to exceptions to the Sabbath … but to the nature of the Sabbath itself, and how it should be understood and interpreted. Moreover, this “exception” theory also subtly agrees with the first- century Jewish leaders that the Sabbath command is a burden and that exceptions are needed for relief.